This thesis examines the role(s) of pluralism and the multiculturalism/monoculturalism binary within Islamophobia in the United States and the nations of Western Europe. It analyzes the history of Muslims in Western Europe in order to better understand the relationship between native Europeans and Muslims immigrants, then comparing this relationship to Americans and the Muslim immigrants to the United States.

Syftet med undersökningen är att se ifall lärare planerar och genomför sina lektioner olika beroende på om det är en mono- eller mångkulturell klass. För att få en så bred bild av vårt ämnesområde så använde vi oss av två olika metoder när vi samlade in data. Vi har intervjuat lärare och gjort enkätersom eleverna har besvarat i ämnet historia. Vi har besökt tre skolor som ligger i Malmö respektive Vellinge kommun där vi har intervjuat fem lärare. Vi har gått lite djupare in i vikingatiden när vi har gjort lärarintervjuerna, för att lättare kunna jämföra de olika intervjuerna. Enkätundersökningarna har vi valt att göra på två skolor där en skola ligger iMalmö och en i Vellinge. Vi tyckte det var intressant utifrån ett mångkulturellt perspektiv att se ifall eleverna på de båda skolorna tycker samma eller annorlunda om vad som ska vara med i historieundervisningen. Vi fick tillbaka femtiotvå enkäter som vi kunde genomföra vår elevanalys ifrån. Lpo94 och kursplanen för historia har vi studerat för att kunna se och jämföra att lärarna har belägg för deras utförande av lektionsplanering och genomförande.Nyckelord: Etnicitet, mångkulturalism, monokulturalism och didaktik / The purpose of the investigation is to determine whether teachers plan and conduct their classes differently depending if it is a mono- or multicultural class. In order to get as broad a picture as possible of our subject field we made use of two different methods when we collected our data. Wehave interviewed teachers and made questionnaires which the students have answered in the subject of history. We have visited three schools which are located in Malmö respectively Vellinge municipalitywhere we have interviewed five teachers. We have delved deeper into the Viking Age when we have conducted the teacher interview, to be able to more readily compare the different interviews. We have chosen to do the questionnaires in two schools where one is located in Malmö and the other is inVellinge. We thought it was interesting out of a multicultural perspective to see if the students in the two schools were of the same mind about what should be included in the history lessons. Fifty-two questionnaires were returned to us, on which we could base our student analysis upon. We have studied Lpo94 and the syllabus in order to determine and compare that the teachers have grounds for their class planning and realization.Keywords: Ethnicity, multiculturalism, monoculturalism and didactic.

In Is Spirituality an Intelligence? Motivation, Cognition, and the concern of Psychology of Ultimate Concern, Robert Emmons develops a case for spirituality as a form of intelligence. His thesis claims that spiritual intelligence is a “set of capacities and abilities that enable people to solve problems and attain goals in their everyday lives”: “the capacity for transcendence; the ability to enter into heightened spiritual states of consciousness; the ability to invest everyday activities, events, and relationships with a sense of the sacred; the ability to utilize spiritual resources to solve problems in living; and the capacity to engage in virtuous behavior. I use spiritual intelligence and these frameworks throughout to address these common themes within the Black community beginning in the Second Great Awakening. I use these five components to illuminate the rise of the revolutionary streams of Spiritual Intelligence within unique works of two Black activists: David Walker and Maria Stewart. I then contextualize these developments in the experiences of my family and my own experiences as a Black activist. I argue for the recognition of religious thinking and illustrate the structural embodiment of this form of spiritual intelligence through multiple generations of Black Activism. I argue that Spiritual Intelligence is one way this particular community fights adversity in greater America society. In valuing religion through understanding these actions of resistance black activism is realized in the larger epistemic landscape. Particularly arguing against the secularization of resistance and activism.